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Babylonian Talmud: Tractate Shabbath
It was taught in accordance with R. Hisda: All those [materials] concerning which the Rabbis ruled, One must not light therewith on Sabbath, may be used for lighting on Festivals, except oil of burning,1 because sacred food must not be burnt on Festivals.
The scholars propounded: Is Hanukkah to be mentioned in grace after meals? Since it is a Rabbinical [institution], we do not mention it; or perhaps it is mentioned to give publicity to the miracle? — Said Raba in R. Sehora's name in R. Huna's name: It need not be mentioned; yet if one comes to mention it, he does so in the 'Thanks' [benediction].2 R. Huna b. Judah chanced to visit Raba's academy [and] thought to mention it [Hanukkah] in [the benediction] 'he will rebuild Jerusalem.'3 Said R. Shesheth to them [the scholars], It is as the Prayer:4 Just as [it is inserted in] the Prayer in the [benediction of] 'Thanks,'5 So [is it inserted in] grace after meals in the [benediction of] 'Thanks'.6
The scholars propounded: Is New Moon to be mentioned in grace after meals? Should you say that it is unnecessary in the case of Hanukkah, which is only Rabbinical, then on New Moon, which is Biblical,7 it is necessary; or perhaps since the performance of work is not forbidden, it is not mentioned? Rab said: It is mentioned; R. Hanina said: It is not mentioned. R. Zerika said: Hold fast8 to Rab's [ruling], because R. Oshaia supports him. For R. Oshaia taught: On those days when there is an additional offering,9 viz., New Moon and the weekdays of Festivals10 at the Evening, Morning and Afternoon [services] the Eighteen [Benedictions] are recited, and the nature of the occasion is inserted in the 'Abodah;11 and if one does not insert it, he is turned back;12 and there is no Sanctification over wine,13 and mention thereof is made in grace after meals. On those days when there is no additional offering, viz., Mondays, Thursdays,14 Fasts,15 and Ma'amadoth16 — What business have Mondays and Thursdays [here]?17 — Rather [say thus:] on the Mondays, Thursdays and the [following] Mondays of Fasts18 — and of Ma'amadoth19 — at the Evening, Morning and Afternoon [Services] the Eighteen [Benedictions] are recited, and the nature of the occasion is inserted in 'Thou hearkenst unto Prayer';20 yet if one does not insert it he is not made to repeat it,21 and no reference is made on these [days] in grace after meals.22
The scholars propounded: Should one refer to Hanukkah in the Additional Services?23 Since there is no Additional Service for [Hanukkah] itself, we do not refer to it; or perhaps it [the Sabbath and New Moon] is a day which requires four services?24 — R. Huna and Rab Judah both maintain: It is not referred to; R. Nahman and R. Johanan both maintain: It is referred to. Abaye observed to R. Joseph. This [ruling] of R. Huna and Rab Judah is [synonymous with] Rab's. For R. Gidal said in Rab's name: If New Moon falls on the Sabbath, he who reads the Haftarah25 in the prophetic lesson need not mention New Moon,26 since but for the Sabbath there is no prophetic lesson on New Moon.27 How compare! There, there is no prophetic lesson on New Moon at all; whereas here it [the reference to Hanukkah] is found in the Evening, Morning and Afternoon Services. Rather it is similar to the following. Viz., R. Ahadebuy said in the name of R. Mattenah in Rab's name: When a Festival falls on the Sabbath, he who reads the haftarah in the prophetic lesson at the Sabbath Afternoon Service28 need not mention the Festival, since but for the Sabbath there is no prophetic lesson at the Afternoon Service on Festivals.
Yet the law is as none of these rulings, but as R. Joshua b. Levi's dictum: When the Day of Atonement falls on the Sabbath, he who recites the Ne'ilah Service1 must refer to the Sabbath:2 it is a day when four services are obligatory.3 Then one law contradicts another! [First] you say that the law is as R. Joshua b. Levi, whereas it is an established principle that the law is as Raba. For Raba said: On a Festival that falls on the Sabbath, the Reader4 who descends before the desk5 at the Evening Service6 need not make mention of the Festival,7 since but for the Sabbath the Reader would not descend [before the desk] at the Evening Service on Festivals.8 — How compare! There, by ritual law it is not required even on the Sabbath,9 and it was the Rabbis who instituted it on account of danger;10 but here it is a day when four services are a [statutory] obligation.
MISHNAH. ONE MAY NOT KINDLE [THE SABBATH LAMP] WITH OIL OF BURNING ON FESTIVALS.14 R. ISHMAEL SAID: ONE MAY NOT LIGHT [IT] WITH 'ITRAN,15 FOR THE HONOUR OF THE SABBATH; BUT THE SAGES PERMIT IT WITH ALL OILS; WITH SESAME OIL, NUT OIL, RADISH OIL, FISH OIL, GOURD OIL, ITRAN AND NAPHTHA. R. TARFON SAID: ONE MAY LIGHT [IT] WITH OLIVE OIL, ONLY.
GEMARA. What is the reason? — Because sacred [commodities] may not be burnt on Festivals.16 Whence do we know it? — Said Hezekiah, and the School of Hezekiah taught likewise: And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning [ye shall burn with fire]:17 now [the second] until the morning' need not be stated. What then is the teaching of, until the morning'? Scripture comes to appoint the second morning for its burning.18 Abaye said: Scripture saith, 'the burnt-offering of the Sabbath [shall be burnt] on its Sabbath',19 but not the burnt-offering of weekdays on the Sabbath, nor the burnt-offering of weekdays on Festivals.20 Raba said, Scripture saith, [no manner of work shall be done on them, save that which every man must eat,] that only may be done of you:21 'that', but not its preliminaries;22 'only', but not circumcision out of its proper time, which might [otherwise] be inferred a minori.23 R. Ashi said: on the first day shall be a solemn rest [Sabbathon]24
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